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Nichts scheint verdächtig, als Gerald Wade an dem Wochenende im Hause Lord Caterhams einem Herzversagen erliegt. Aber als kurz darauf sein Freund Ronald Devereux erschossen wird, macht sich Eileen Caterham, die Tochter des Lords, auf Verbrecherjagd. Ihr einziger Hinweis sind die letzten Worte des Verstorbenen: "Seven Dials".
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12–13; 28; 17. 10–14; VI 4 10; VI 7  23. 22–24. 15. VI 7  42. 23; cf. VI 9  1. 23. 16. V 1  6. 30–39; IV 8  6. 8–12; V 4  1. 27–34; 2. 28–39; VI 8  18. 51–52. 36 Lloyd P. 18 But the claim that goodness is self-diffusive is no answer to our question if goodness is not identified with an absolutely unique first principle of all, a first principle that explains the being of everything else. 19 Here is the argument: There must be something simple before everything, and this must be different from all things which are after it, existing by itself, not mixed with the things which come from it, and yet being able to be present to these things in a different way, being itself really one, and not with its being as different from its oneness.
1075a4–10. 5. On the question of how a “many” arises from the One, see Plotinus, Enneads III 8  10. 14–15; III 9  4; V 1  6. 4–5; V 2  1. 3–4; V 3  15. The Platonic Tradition 33 II The answer that the Platonic tradition gives to this question originates, perhaps surprisingly, in one interpretation of Plato’s Symposium, that of Plotinus. In reporting on Diotima’s lessons on the mysteries of love, Socrates gives us her definition of love (erōs): “love is [desire for] the possession of the good forever” (206A11–12).
He hypothesizes that a thing is a harmony with conditional features and essential features. As regards process conceptions of God, while the primordial nature is the essential element of God, the concrete nature made up of prehensions of finite entities is conditional. But here, argues Neville, one encounters the problem of the one and the many. If a thing is a harmony, as he proposes, each harmony requires a “togetherness of both its essential and conditional features to be itself,” and thus there must be some “ontological context” in which the essential features of different harmonies are together in such fashion that it can serve as the ground for the possibility that things can condition one another cosmologically.